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  • 151.
    Myrvold, Kristina
    et al.
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Parmenter, Dorina MillerSpalding University, USA.
    Miniature Books: The Format and Function of Tiny Religious Texts2019Collection (editor) (Refereed)
    Abstract [en]

    Miniature books, handwritten or printed books in the smallest format, have fascinated religious people, printers, publishers, collectors, and others through the centuries because of their unique physical features, and continue to captivate people today. The small lettering and the delicate pages, binding, and covers highlight the material form of texts and invite sensory engagement and appreciation. This volume addresses miniature books with a special focus on religious books in Jewish, Christian, Muslim, Hindu and Buddhist traditions. The book presents various empirical contexts for how the smallest books have been produced, distributed, and used in different times and cultures and also provides theoretical reflections and comments that discuss the divergent formats and functions of books.

  • 152.
    Myrvold, Kristina
    et al.
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Parmenter, Dorina Miller
    Spalding University, USA.
    Religious Miniature Books: Introduction and Overview2019In: Miniature Books: The Format and Function of Tiny Religious Texts / [ed] Kristina Myrvold, Dorina Miller Parmenter, Sheffield: Equinox Publishing, 2019, p. 1-11Chapter in book (Other academic)
    Abstract [en]

    Miniature books, handwritten or printed books in the smallest format, have fascinated religious people, printers, publishers, collectors, and others through the centuries because of their unique physical features, and continue to captivate people today. The small lettering and the delicate pages, binding, and covers highlight the material form of texts and invite sensory engagement and appreciation. This volume addresses miniature books with a special focus on religious books in Jewish, Christian, Muslim, Hindu and Buddhist traditions. The book presents various empirical contexts for how the smallest books have been produced, distributed, and used in different times and cultures and also provides theoretical reflections and comments that discuss the divergent formats and functions of books.

  • 153.
    Myrvold, Kristina
    et al.
    Lund University.
    Plank, KatarinaLund University.
    Chakra : Tidskrift för indiska religioner, 1: Tema : Kvinnliga gestalter2004Collection (editor) (Refereed)
  • 154.
    Myrvold, Kristina
    et al.
    Lund University.
    Plank, KatarinaLund University.
    Chakra : Tidskrift för indiska religioner, 2: Tema : Medicin och terapi2004Collection (editor) (Refereed)
  • 155.
    Myrvold, Kristina
    et al.
    Lund University.
    Plank, KatarinaLund University.
    Chakra : Tidskrift för indiska religioner, 3: Tema : Moderna medier2005Collection (editor) (Refereed)
  • 156.
    Myrvold, Kristina
    et al.
    Lund University.
    Plank, KatarinaLund University.
    Chakra : Tidskrift för indiska religioner, 4: Tema : Rituell praktik2005Collection (editor) (Refereed)
  • 157.
    Myrvold, Kristina
    et al.
    Lunds universitet.
    Plank, Katarina
    Göteborgs universitet.
    Strukturell diskriminering när asiatiska religioner utestängs från ökade statsbidrag till trossamfund2012Other (Other (popular science, discussion, etc.))
  • 158.
    Olofsson, Tommy
    Linnaeus University, Faculty of Arts and Humanities, Department of Film and Literature.
    Från Asar till Ödesgudinnor2017In: Axess, ISSN 1651-0941, no 5, p. 82-82Article, book review (Other (popular science, discussion, etc.))
    Abstract [sv]

    Kristendomen är en religion som människor bekänner sig till och på ett eller annat sätt tror på, även om det sällan är lätt att avgöra exakt vad en kristen tror på. Men hur är det med asatron, den som här i Norden trängdes bort för tusen år sedan av kristendomen?

  • 159.
    Pahlm, Lars Gunnar
    Växjö University, Faculty of Humanities and Social Sciences, School of Humanities.
    Läran tidsandan och nätverken: En litteraturstudie av kyrkan i samhället 1800-18702008Independent thesis Advanced level (degree of Master (One Year)), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    The period of church awakening in Sweden during the first half of the nineteenth century, has had a great influence on the Swedish society. During that time certain persons are to be noticed. Peter Fjellstedt and Peter Wieselgren, priests in the Swedish Church, are among those who were of special importance. But even the British preacher George Scott and later the Swedish layman Carl-Olof Rosenius became aware of the importance of networking. They all felt a call from God to preach a message of redemption and restoration. The people of Sweden were at that time under a burden of poverty, drunkedness and social destitution and thousands of people were touched by the message and had their lives changed.

    This study is concentrated on the reason why this movement started and how it continued during the first 60 years of the nineteenth century. I look at the importance of the doctrine (läran), the spirit of time (tidsandan) and the networks (nätverken).

    The conclusion is that the inheritance of Luther together with European pietism has been the reason for the reception of the message among people in general. The networks played a great role especially all the letters written by Fjellstedt and Wieselgren.

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  • 160.
    Regin, Tommy
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Den katolska kyrkans föredöme: En ikonografisk analys av Maria Magdalena2013Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    The study aims to describe and analyze the image of Mary Magdalene as expressed in the French artwork from 1400 and 1600s that this study deals with. The study also examines the historical context in order to find explanations for why the images of Mary Magdalene have changed. In the study Erwin Panofsky’s iconographic method is used to analyze the artworks and finding their underlying meaning. Delimitations are made that only works of art made by French artists from the 1400 and 1600s are analyzed and delimitations are also made that Mary Magdalene will act on her own in the works of art. The study relies on David Morgan's theory of how religious pictures function. Morgan emphasizes that images can be used as leverage to reach out with various messages. With Morgan’s assertions in mind, the study examines how the Catholic Church's position of power is changing in accordance with the Council of Trent from 1545 to 1563. The Council of Trent result that the Catholic Church changed its view on how people should choose the Catholic Church in the new Protestant faith orientation. This implies that the image of the saintly Mary Magdalene changed to better fit into the Catholic Church's new position. The study has concluded that the works of art depicting Mary Magdalene in 1400 and the 1600s move from manifesting a physical penance to a more inward and spiritual redemption through Panofsky’s method.

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  • 161.
    Skeie, Karina Hestad
    et al.
    NLA University College.
    Gregersen, Malin
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences. Linnaeus University, The University Administration.
    Okkenhaug, Inger Marie
    Volda University College, Norway.
    Kina for Kristus: Misjon og kristendom i Kina2018In: Møter med Kina: Norsk dipomati, næringsliv og misjon 1890-1937 / [ed] Camilla Brautaset, Malin Gregersen, Karina Hestad Skeie, Bergen: Fagbokforlaget, 2018, p. 143-158Chapter in book (Refereed)
  • 162.
    Stefan, Arvidsson
    Lunds universitet.
    Drudgery Dwarf: On the Absence of Labour in the Nibelungen Tradition2006In: Old Norse Religion in Long Time Perspective / [ed] Anders Andrén, Kristina Jennbert och Catharina Raudvere., Lund: Nordic Academic Press , 2006Chapter in book (Other academic)
  • 163.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Att äta en religion: Halalkyckling, essentialism och äcklets psykologi2015In: Chaos: skandinavisk tidsskrift for religionshistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, Vol. 64, no 2, p. 29-51Article in journal (Refereed)
  • 164.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Baraka2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 21-22Chapter in book (Other academic)
  • 165.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    God's rage: Muslim representations of HIV/AIDS as a divine punishment from the perspective of the cognitive science of religion2013Conference paper (Other academic)
    Abstract [en]

    Research from a number of disciplines indicates that the interpretation of HIV/AIDS as a divine punishment for illicit sexual practices dominates both a contemporary intra-Muslim public religious discourse and perceptions of the disease among Muslims. This dominance persists despite the existence of alternative theological interpretations, and despite seemingly contradictory empirical evidence. The paper develops a hypothesis on why this is the case and poses it against existing attempts at explanations. The theoretical basis for this hypothesis is elaborated with the help of findings from within cognitive science of religion, and particularly the notion of an ‘epidemiology of representations’. According to the hypothesis a combination of general psychological and cognitive factors and specific contextual factors provide the notion of HIV/AIDS as a divine punishment with a selective advantage in certain social contexts over both theological alternatives and non-religious understandings of the disease. The article finally puts forward some predictions that may be tested empirically in further research. 

  • 166.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Imaging the Prophet: Some hypotheseses on contemporary Muslim Muhammadan aesthetics2012Conference paper (Other academic)
  • 167.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Islam, HIV/AIDS and activism: A critical analysis of some themes in Positive Muslims’ ‘theology of compassion’2013In: Islam and Christian-Muslim Relations, ISSN 0959-6410, E-ISSN 1469-9311, Vol. 24, no 1, p. 91-109Article in journal (Refereed)
    Abstract [en]

    The present article is a critical analysis of the South African organization Positive Muslims' ‘theology of compassion’, put forward by its proponents as a Muslim religious initiative to combat the spread of HIV/AIDS and the stigmatization of those affected by the disease. The article addresses the hermeneutics applied and the results reached in relation to a wider contemporary Muslim religious discourse on HIV/AIDS. It also connects the ‘theology of compassion’ to a broader transnational movement of progressive Islam, of which the ‘theology of compassion’ is a practical, grass-roots application. The main analytical focus, however, is on the way in which certain features in this theology are shaped by basic assumptions on the part of its producers concerning the beliefs, emotions and background knowledge of its main stated consumers: believing Muslims.

  • 168.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Islamic education in East Africa2018In: Handbook of Islamic Education / [ed] Holger Daun, Reza Arjmand, Cham: Springer, 2018, p. 651-672Chapter in book (Refereed)
    Abstract [en]

    During its prosperous phase, Islam spread to North Africa, where a total Islamization and Arabization took place, and the coastal areas of East Africa, where a new synthesis of the Perso-Arabic and Bantu languages and cultures emerged. East Africa has considerably higher rate of enrolment in primary and secondary education, and therefore Qur’ānic schools have tended to be relegated to complementary nonformal education or preschool institutions. In the former case, a deterioration has sometimes taken place so that the teaching and learning processes consist of rituals including a large proportion of pre-Islamic elements. Also, a prolongation of schooling has occurred in some places, a fact implying that children first attend Qur’ānic education for a couple of years and then primary (and secondary) education or vice versa. Most of the Qur’ānic teachers do not have any other income than the produce supplied by the pupils in their fields and the gifts they receive from the parents of the pupils. Qur’ānic schools are sustained by and continue to operate and expand due to the help of the community and parents.

    A few, more sophisticated or developed institutions of Islamic education may be found in East Africa; the dirāsahs in Tanzania and some Qur’ānic schools in Uganda may be mentioned as examples. Islamic education in a district of Kenya will serve as an example illustrating the nature of such education in East Africa.

  • 169.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    ITZ BIDAH BRO!!!!! GT ME??: YouTube Mawlid and voices of praise and blame2014In: Muslims and the new information and communication technologies: notes from an emerging and infinite field / [ed] Thomas Hoffman and Göran Larsson, Dordrecht: Springer, 2014, 1, p. 89-111Chapter in book (Refereed)
    Abstract [en]

    The celebration the Prophet Muhammad’s birthday, mawlid al-nabi, on the 12th (or 17th in the Shiite tradition) of the Islamic month of Rabi’al-awwal is a widespread, albeit understudied, Muslim religious festival. Classic outlines by Muslim religious scholars present the celebration as an occasion of showing gratitude to God for sending his ‘beloved’ messenger and of praising ‘the best of creation’. It forms part of an ‘economy of salvation’ (Katz 2007, 87) and divine rewards (thawab) for ritual participation can be expected, rewards that can outweigh sins on the day of reckoning. However, the legitimacy of mawlid is heavily contested. Muslim critics deem it to be an illegitimate innovation that should be eradicated. The following is an explorations into what happens when both celebration and discourse go online.

  • 170.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences. Concurrences.
    Mawlid2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 186-187Chapter in book (Other academic)
  • 171.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    "Men Profeten sa...": Sunna som resurs och problem2011In: Levande ord: Tolkningar av abrahamitiska källtexter / [ed] Susanne Olsson & Hanna Stenström, Lund: Studentlitteratur AB, 2011, 1, p. 141-158Chapter in book (Other academic)
  • 172.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Mind and Muhammad: An exploration into the usefulness of cognitive science for the study of Muslim cultural representations of the Prophet.2011Conference paper (Other academic)
    Abstract [en]

    Previous research on Muslim cultural representations of the Prophet

    Muhammad has identified certain recurring themes both in history and in the contemporary world. Muhammad is represented as the last in a chain of prophets and messengers delivering divine revelation to mankind. He is also, in words and deeds, a religious authority expanding that message. Furthermore, he is a model human being, a source for emulation, on the individual, social and political level. Lastly, there are representations of him as a preexistent and eternal super-human active agent and as an object for personal devotion and love. The above representations are not mutually exclusive, but certain traits in some contexts tend to cluster together, at the expense of others. This is evident for example in contemporary intra-Muslim conflicts over the role, form and overall legitimacy of mawlid, the celebration of Muhammad’s birthday. The paper is exploratory. A few concepts and theoretical themes taken from the cognitive science of religion are tried out in order to assess their potential usefulness in understanding both the forms of representations mentioned above, and conflicts surrounding some of them.

  • 173.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Mind the beard!: Deference, purity and Islamisation of everyday life as micro-factors in a Salafi cultural epidemiology2013In: Religion, Migration, Mutation: Abstract Book XII. Annual Conference of the European Association for the Study of Religions and a Special Conference of the International Association for the History of Religions, hosted by the British Association for the Study of Religions at Liverpool Hope University.Liverpool Hope University, Hope Park Campus, Liverpool, UK, 3-6 September 2013, 2013Conference paper (Other academic)
    Abstract [en]

    Salafism has come into focus in research as a trend among Muslims in the contemporary world, and even as a new religious movement, particularly after the 2001 attacks on WTC and consequent "war on terror" and the emergence of a Salafi political movement in the wake of the Arab spring. Attempts at explaining the apparent popularity and attraction of Salafism in diverse social settings often take on a particularistic character, pointing to specific local circumstances. However, in this paper I suggest that in addition to social, economic and political ”macro-factors”, there may be certain generally human cognitive and psychological ”micro-factors” to consider as well. Such potential ”micro-factors” of a Salafi cultural ”epidemiology” are discussed in relation to three recurring features in ideology and practices of a ”prototypical Salafism”: deference to the literal content of the scriptures, a stress on purity (bodily, moral and ideological) and the Islamisation of everyday life.  

  • 174.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Muhammad2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 13-42Chapter in book (Other academic)
  • 175.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Människans Muhammed2015Book (Refereed)
  • 176.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Physically connecting to Islamic beginnings: Tabarruk bi al-athar, contagion and prestige.2012Conference paper (Other academic)
    Abstract [en]

    Around the Muslim world there are claimed physical remnants from the Prophet and objects that he is claimed to have been in contact with. These are objects of veneration, and are looked upon as carriers of divine blessings, baraka, attainable through immediate or near immediate physical contact.

    The practice of ‘seeking blessings from relics’, tabarruk bi al-athar is well established in Islamic tradition. The paper addresses the phenomenon through placing it within a wider theoretical context. The way in which ‘blessings’ are transmitted shows clear structural similarities with how spiritual ‘pollution’ is transmitted. The latter has been analysed with reference to a general ‘contagion avoidance system’ in human cognition as an evolutionary adaption.  There is nevertheless a problem of assuming a simple connection: How does a system designed by nature to avoid pathogens through evoking feelings of disgust transfer into a system of the opposite, seeking closeness and evoking positive emotions?

    The paper suggests a possible solution in a hypothetical fashion, based on recent research concerning ‘relics’ in the context of contemporary celebrity worship, and the concepts of psychological essentialism, prestige and ‘info copying’. 

  • 177.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Prevention eller problem: Genus och religion i en inom-muslimsk diskussion om HIV/AIDS och islam2011Conference paper (Other academic)
    Abstract [sv]

    2003 blev den kända feministen Amina Wadud blev utslängd från en konferens om islam och HIV/AIDS i Malaysia. Till skillnad från de andra delegaterna var hennes budskap inte det som annars dominerar diskussionen: ”Islam är ett skydd mot HIV/AIDS”. Istället dristade hon sig till att kritisera islamisk rättstradition utifrån ett genusperspektiv, och menade att denna, med rötter i Koranen text, i själva verket kan bidra till spridningen av HIV/AIDS.

     

    I dagens inom-muslimska diskussioner om genus och sexualitet har HIV/AIDS seglat upp som ett tema ”bra att tänka med”. Å ena sidan framhåller en del deltagare sjukdomen som en bekräftelse på visdomen i ‘Islamisk’ sexualmoral, i mycket fokuserad på begränsningar av kvinnors rörelsefrihet, klädsel och interaktion med män. Å andra sidan betonar andra snarare vikten av förändrade genusrelationer i kampen mot sjukdomens spridning, och kräver härvidlag nytolkning, ijtihad, av religiöst motiverade könsrollsmönster i rättstradition och i vardagsrelationer.

     

    Bidraget lyfter fram hur den inom-muslimska diskussionen om islam och HIV/AIDS, som en subdiskurs inom ramen för, och påverkad av en större diskurs om ”islam och modernitet”, samverkar med en annan subdiskurs kring islam och genus, och exemplifiera hur de båda interdiskursivt befruktar och fördjupar varandra.

  • 178.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Preventionsstrategi eller problem?: Genus i en nutida inom-muslimsk diskussion om HIV/AIDS2012In: Chaos: skandinavisk tidsskrift for religionshistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, no 57, p. 83-105Article in journal (Refereed)
    Abstract [en]

    The present article concerns the overlap of two sub-discourses within a larger contemporary intra-Muslim discourse on “Islam and modernity”: the sub-discourse on “Islam and gender” and the sub-discourse on “Islam and HIV/AIDS”. For this purpose, the article focuses on two examples of divergent, even opposing, Muslim religious approaches to of HIV/AIDS – the influential book The AIDS crisis by Sudanese-born and Malaysia-based psychologist Malik Badri and two texts outlining a “theology of compassion” championed by the South African organisation Positive Muslims and produced by its chief ideologue, Farid Esack. The article highlights the way in which the authors in these two examples address the issue of gender but also the role that gender, particularly in the context of sexuality, plays in how they, in quite different ways, approach HIV/AIDS from a religious perspective, and as a consequence explicitly and implicitly outline the role of Islam, and the means of its interpretation, in the contemporary world.

  • 179.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Sahaba2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 60-61Chapter in book (Other academic)
  • 180.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Shaykher, sayyider och Zlatan Ibrahimovic: Prestigebaserad auktoritet, karisma och socialt lärande2018In: Auktoritet / [ed] Mats Trondman, Malin Lennartsson, Göteborg: Daidalos, 2018, p. 215-238Chapter in book (Other academic)
  • 181.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Size Matters!: Miniature Mushafs and the Landscape of Affordances2013In: Postscripts, ISSN 1743-887X, E-ISSN 1743-8888, Vol. 9, no 2-3, p. 222-242Article in journal (Refereed)
  • 182.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Size Matters!: Miniature Mushafs and the Landscape of Affordances2019In: Miniature Books: The Format and Function of Tiny Religious Texts / [ed] Kristina Myrvold, Dorina Miller Parmenter, Sheffield: Equinox Publishing, 2019, p. 158-176Chapter in book (Refereed)
    Abstract [en]

    The aim of this chapter is to address the question of why miniature Qur'ans have been and still are desirable objects. The question is approached with the help of the concept of "affordances" (Gibson 1986; Knappett 2005), or the different "action possibilities" that material objects present to different organisms, including humans. Affordances are relational in character, and dependent upon the organism's anatomical, psychological, and in the case of a human, cultural and social set-up and contexts. The concept of affordances is combined with James W. Watts' theoretical distinction between three different dimensions (semantic, performative, and iconic) of how humans interact with and relate to sacred texts. The result is a set of possible, and not necessarily mutually exclusive, explanations why miniature Qur'ans are desirable objects, in what contexts, and to whom.

  • 183.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    "Ta väl hand om Guds ord!": Koranen i IRE-undervisning i Kisumu, Kenya2012In: Islamologi: Studiet av en religion / [ed] Leif Stenberg & Jonas Otterbeck, Stockholm: Carlsson Bokförlag, 2012, p. 57-75Chapter in book (Other academic)
  • 184.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    The Multifaceted Scripture: Patterns, Conflicts, and Ambiguities in Muslim Ways of Relating to the Qur'an2019In: A Critical Study of Classical Religious Texts in Global Contexts: Challenges of a Changing World / [ed] Elness-Hanson, Beth & Skarpeid, Jon, New York: Peter Lang Publishing Group, 2019, p. 101-118Chapter in book (Refereed)
  • 185.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Vem äger den islamiska historien?: Om minne, historia och fiktion utifrån The Jewel of Medina2012Conference paper (Other academic)
    Abstract [sv]

    Den amerikanska författaren Sherry Jones historiska roman om profeten Muhammeds hustru ‘A’isha bint Abi Bakr, The Jewel of Medina, skulle utgöra den amerikanska bokcirkeln Book of the Month Clubs månadsbok i augusti 2008.  Boken var redan tryckt och författaren planerade en storslagen lanseringsturné. Så blev det inte. I sista stund drog Random House tillbaka hela upplagan. Som motivering gavs att man efter att ha konsulterat experter kommit fram till att boken innehöll delar som kunde uppfattas som stötande för muslimer, och kunde leda till våldsamma reaktioner bland radikala grupper. Boken gavs med tiden ut ändå, på annat förlag, men utöver ett par hätska uttalanden från radikala predikanter i Storbritannien och ett (möjligt) försök till mordbrand, hände just inget särskilt.

     

    Experterna hade alltså fel i sina förutsägelser. Det är naturligtvis intressant att fråga varför. Vad är det i bokens beskrivningar av personer och skeenden som bedömdes som potentiellt stötande, och varför var det till synes så få som faktiskt tog chansen att bli stötta? Mitt paper behandlar dock inte primärt dessa frågor, utan vill genom ett studium av boken och delar av dess eftermäle, i form av kommentarer och recensioner, lyfta fram några funderingar kring förhållandet mellan kollektiv åminnelse, historia och fiktion. 

  • 186.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Vi har hämnats Profeten!: Kognitionsvetenskaplig religionsforskning i analys av reaktioner på Muhammedkarikatyrer2018In: DIN: tidsskrift for religion og kultur, ISSN 1501-9934, E-ISSN 2387-6735, no 1, p. 158-183Article in journal (Refereed)
    Abstract [en]

    The present article takes on a challenge posed by Håkan Rydving in acritique of the cognitive science of religion, published in Temenos vol44, 2008. Here, Rydving questions the usefulness of the cognitivescience of religion for analysing certain phenomena, among them”different Muslim reactions to the drawings of the Prophet Muhammadin the Danish newspaper Jyllandsposten”. Using diverse Muslimreactions to caricatures of the Prophet as a starting point, the presentarticle places these reactions in a theoretical framework ofcontemporary research on sacred values, devoted actors and identityfusion, as parts of ordinary human social cognition. The argument isthat models of how the human mind works, contrary to Rydving’ssuggestion, are highly relevant for the study of religions and form animportant contribution to a collective academic endeavour to understandand explain human cultural phenomena on multiple levels of analysis.

  • 187.
    Thorsjö, Olof
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    De bysantinska barbarerna: Den bysantinska konstruktionen av Barbaricum och dess följder för den bysantinska drömmen2015Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    According to the orthodox priest John Meyendorff, the Byzantine dream consisted of the establishment of a universal Christian empire spiritually and politically governed by the emperor of Constantinople. This essay intends to shed light on the topic of Byzantine religious and political expansion in the context of Byzantine view on Barbaricum and the barbarians inhabiting it. The fundamental question asked is: how do the Byzantines view the barbarians outside the Byzantine Empire and in what sense, if any, does this view have implications for the Byzantine dream?

    To answer the question the essay examines four 6th century historians, namely: Procopius of Caesarea, Johannes Malalas, Menander Protector and Agathias of Myrina. The method being used is a hermeneutical method and the theoretical framework is made up of Edward Said’s Orientalism.

    The results indicate that the barbarians in Barbaricum were viewed upon with great distrust. The Byzantines considered the barbarians to be ontologically different from themselves. Furthermore, the Byzantines regarded the barbarians behaviour as uncivilized. The typical barbarian was deemed to be wild, cruel, irrational, mostly religiously backwards, lacking in education and, more often than not, displaying arrogance and boasting. At the same time they were mystified, and thought of as physically impressive beings capable of unnatural strength. Consequently, the barbarians were viewed upon as creatures of lust and physicality rather than, like the Byzantines, beings of rationality and sense. The conclusion can be made that the Byzantines regarded Barbaricum in much the same manner as the postcolonial powers regarded the Orient – through the construction of a dichotomy between the self and the other.

    Concerning the Byzantine adherence to the Byzantine dream as expressed by John Meyendorff, to spread the Byzantine Empire beyond its borders and consume Barbaricum by political and religious means, the results indicate that there are reasons to question Meyendorff’s assumption. It’s plausible that there indeed were Byzantine inclinations to transform Barbaricum. Furthermore, the results indicate that the Byzantine view of the barbarians played some part in shaping that inclination. It’s, however, also plausible that while the Byzantines may have strived to transform Barbaricum, it doesn’t neccessarily follow that it had to succumb to Byzantine imperial authority. The investigated sources seem to suggest that the primary Byzantine goal was solely to transform Barbaricum religiously and politically into something that resembled the Byzantine Empire but wasn’t necessarily a full fledged part of it.

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    De bysantinska barbarerna
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